The Monthly eRosh

The Famine of Tammuz

Thu, 26 Jun 2008 13:47:49 +0000

Tammuz is the fourth month of the biblical calendar year. "Tammuz" is the Babylonian name of the month. In the few times this month is referred to in Scripture, it is simply referred to as the "fourth month," as in Jeremiah 52:6: "On the ninth day of the fourth month the famine was so severe in the city that there was no food for the people of the land." Historically, Tammuz commemorates many tragedies for the people of God. As we just read, it was during this month that the final days of siege against Jerusalem came to a close. On the ninth day of this month the walls of Jerusalem were breached. This siege ended with the destruction of the first Temple on the 9th of Av, and many of the Jews were exiled from the land. Judaism has a long-standing tradition of fasting to remember these occurrences. This practice originated during the days of the post-exilic prophets. The prophet Zechariah made mention of "the fasts of the fourth, the fast of the fifth, the fast of the seventh and the fast of the tenth months ..." (8:19). The fast of Tammuz occurs on the 17th day of the month. It is a food and liquid fast from sunrise to sundown. The seventeenth also marks the beginning of the Three Weeks. From the 17th of Tammuz to the 9th of Av, faithful Jews observe a period of mourning for the destruction of both Temples. Different customs such as refraining from haircuts, music, and dancing are observed as ways to decrease one's joy. All of these have the goal in mind of awakening one to repentance and returning one's life to the proper path. Fasting is a common practice for the disciples of Yeshua. The Master himself declared, "The days will come when the bridegroom is taken away from them, and then they will fast" (Matthew 9:15). What is the purpose of fasting? The purpose of fasting is to stir one to repentance. If one fasts, but spends the day idly without self-examination or repentance, it is of no use. Skipping meals is not an act of righteousness. One should fast with the proper intention. We must fall upon the mercy of God, the mercy that He has revealed to us in His Son Yeshua. When we confess our sins in His name, through His perfect atonement on the heavenly altar, we have the assurance that our sins have been forgiven. Though we mourn, we also can have "joy and gladness" (Zechariah 8:19) through our redemption in the Messiah. Tzom kal - May you have an easy fast!

The First Fruits of Sivan

Sun, 01 Jun 2008 10:44:06 +0000

Sivan is the third month of the biblical calendar year. The name "Sivan" is the Babylonian name of the month. It is referred to as such in the Bible, "So the king's scribes were called at that time in the third month (that is, the month of Sivan), on the twenty-third day..." ¹ The Torah refers to the month simply as "the third month" as it says in Exodus 19:1, "In the third month after the sons of Israel had gone out of the land of Egypt, on that very day they came into the wilderness of Sinai." In the land of Israel, Sivan is the beginning of the harvest season. In biblical times, the Feast of Shavuot (6 Sivan) began the season of bikkurim, that is, the first fruits of the harvest. Stretching from Shavuot to the Feast of Sukkot, the farmers of the land of Israel would bring the first share of their crops to the Temple with great fanfare and celebration. Shavuot is also traditionally observed as the anniversary of the giving of the Torah at Mount Sinai. It was on this day that all Israel heard God speak the Ten Commandments from the mountain. Israel beheld the smoking fire, the resounding shofar blast, and the pearls of lightning and thunder. It was a fearsome sight. While celebrating the Feast of Shavuot in Jerusalem just after the Master's ascension, the believers also beheld an awesome site, the outpouring of the Holy Spirit in tongues of fire and a violent rushing wind.² It was the promised Comforter that Messiah Yeshua had promised they would receive. He had instructed them to tarry in Jerusalem until they had received the promise of the Father. From there the message of the Gospel would go forth to Jerusalem, Judea, Samaria, and even to the remotest parts of the earth. Throughout the rest of the book of Acts, we see the believers continuing to bring the harvest from the nations. But the Acts of the Holy Spirit did not end with chapter 28. We stand today as a continuation of that Great Shavuot Commission. Like our brothers and sisters in Messiah who have gone before us, we are also given the awesome privilege of gathering in the harvest from the nations. We are those witnesses at the remotest parts of the earth. Yet, we long for the day when we bring the harvest to the Temple, and we all come to Jerusalem with great fanfare and celebration. In that day, both Jews and Gentiles will be the first fruits of Zion. Chag Shavuot Sameach-Have a Joyous Shavuot!

Endnotes

1. Esther 8:9, which is incidentally, the longest verse in the Bible. 2. Acts 2:2-3

The Journey of Iyyar

Fri, 02 May 2008 12:24:04 +0000

Iyyar is the second month of the biblical calendar year. The name "Iyyar" is the Babylonian name of the month. The older biblical (or Canaanite) name of the month is "Ziv," as in 1 Kings 6:1, "In the fourth year of Solomon's reign over Israel, in the month of Ziv which is the second month, that he began to build the house of the LORD." In the land of Israel, Iyyar is the first month of the dry season, but it certainly is not spiritually dry. The month of Iyyar is full of spiritual nourishment for believers. In the year that Israel left Egypt, they spent the month of Iyyar in the wilderness traveling toward Mount Sinai. It was during the month of Iyyar that they witnessed miracles like the manna and the water from the rock. On the biblical calendar of appointed times in Leviticus 23, the entire month of Iyyar is dedicated to the mitzvah of counting off the days until Pentecost. The counting of the days (referred to as the counting of the omer) began on the day after the first high Sabbath of Unleavened Bread. The Torah commands us to count off forty-nine days. On the fiftieth day, we celebrate the feast of Shavuot, also called Pentecost. (Pentecost will be June 9 this year.) In Judaism, Shavuot is regarded as the anniversary of the giving of the Torah. Therefore, the month of Iyyar represents part of the journey from Passover to Shavuot, the journey from Egypt to Mount Sinai. As we count the omer, we should be on a spiritual journey of preparation, getting ready for the appointed time of Shavuot. In the year the Master suffered, the apostles went through a spiritual journey during the month of Iyyar--the journey from Yeshua's resurrection on the first day of the counting of the omer to His ascension on the fortieth day of the counting of the Omer. For forty days the resurrected Messiah appeared in Jerusalem and in the Galilee and to all the apostles. He ate with them, taught them and fellowshipped with them. Those were the most precious days of all. As we count the omer and go through the days of Iyyar, we should concentrate our intentions in prayer and worship to feel the presence of risen Messiah in our midst. On the 26 of Iyyar, He ascended to the heavenly Tabernacle of his Father (Acts 1:3; Hebrews 9:11). As believers, Iyyar is precious to us because it is the month of the Ascension, the month when the Master ascended to the right hand of the Father. Don't forget to do something special to celebrate Ascension day this year with your brothers and sisters in the Master. Happy Iyyar from First Fruits of Zion

The Great Redemption of Nisan

Fri, 04 Apr 2008 11:06:30 +0000

During the month of Nisan, two mighty acts of salvation transpired for Israel: the Exodus from Egypt, and the death, burial and resurrection of the Righteous One, Messiah Yeshua. The Exodus serves as the quintessential paradigm for God's salvation. It was there in the midst of slavery and oppression that the family of Jacob miraculously grew into the nation of Israel. Even when the majority of God's people could not see His hand in the circumstances they found themselves in, God raised up a prophet who led them to a deliverance they never thought possible. Through Moses, great and mighty acts were inflicted upon Pharaoh. After ten devastating plagues, the children of Israel found freedom. After a night of sacrifice, blood-stained doorposts, and the death of firstborn sons, Israel found deliverance from the bondage of the world. So, too, have God's people found eternal salvation in a wholly unexpected way. In the midst of Roman occupation, an utterly corrupt priesthood, religious hypocrisy that stressed minutia but neglected love and compassion, and the failings of numerous revolutionary messiahs, Israel's hope for salvation seemed bleak. Once again, God's people puzzled over the circumstances they found themselves in. Yet as before, God sent a prophet, indeed the Prophet, who would lead Israel to the great redemption that they longed for. And yet, unlike the first redemption from Egypt, the wrath of the second redemption was not aimed at Israel's oppressors. Rather, the wrath of God was poured out upon the Righteous One. Unlike the first redemption, the whips were not reserved for the backs of Israel while He lived detached from their plight. Rather, the flogging of whips came directly upon the back of the Prophet. Unlike the first redemption, the sacrifice was not made by Israel. Rather, God Himself offered the sacrifice-the Lamb of God nailed to blood-stained wooden posts. Unlike the first redemption, the firstborn sons of the enemy were not put to death. Rather, it was God who gave His only begotten Son to be put to death. In both schemes of redemption, death is prevalent. And yet, death is not the end. Death comes, only to be overcome by life. Israel was counted as dead and defeated while in Egypt. They were nothing but a mere slave-people under the hand of the oppressor. However, they came forth victorious over death and were given new life. At the ninth hour, Yeshua died and His lifeless body was taken off the cross. His body was wrapped and buried in a tomb. His followers' hopes for salvation were dead and defeated. Their Master had been executed by the hand of the oppressor. And yet, He came forth victorious over death and has given us new life. Halleluyah, Yeshua is risen; Halleluyah, Death is no more.

The Joy of Adar II

Wed, 05 Mar 2008 15:43:26 +0000

As we saw in last month's eRosh, the twelfth month of Adar is doubled this year. But this does not mean we repeat the same events as last month. The sages declared Adar II to be the "real" Adar. Thus, the festivities and observances of a normal Adar fall during Adar II in a leap year(though to a small degree they are recognized in the first). Counting from the first month of Nisan, Adar brings us to the final month on the calendar. We have taken a journey with Israel through the Biblical calendar. What started with the Exodus from Egypt in Nisan, continued through the sorrowful summer months of Tammuz, Av, and Elul, rejuvenated during the invigorating months of Tishrei, ends here with the joyous celebration of Purim in the month of Adar. Here, at the end of the year, we celebrate the victory of Queen Esther and the Jewish community of Persia over the schemes of the wretched Haman. Esther, taken into the highest circle of royalty, unknowingly found herself in a unique position to bring salvation to God's people. Mysteriously, the name of God is never mentioned in the book of Esther, yet it is obvious that he is working behind the scenes as the keeper of Israel. Just as God hardened Pharaoh's heart to bring Israel out of Egypt, God softened King Ahasuerus' heart towards Esther and chose her as his queen. Through this, and the support of her uncle Mordecai, Esther is able to reveal Haman's wicked plot, and he is hung on the same gallows he intended for the Jews. There are many parallels to the story of Esther and our present day situation. Like the days of Esther and Mordecai, God sometimes seems silent. He may seem absent and distant at times. The situations of life seem random and sometimes, God forbid, even tragic. But as we see from Esther's life, God will bring about his salvation at a time when it is wholly unexpected. Through these trials, God will give us occasion for joy. It may not be in this life, but day-by-day the return of our righteous King, Yeshua HaMelech, draws ever closer, and when He comes we will occasion for joy. Just as the Biblical calendar ends with a celebration of the inconspicuous workings of God at a time of national crisis, so too history will come to an end and every trial we encountered in this life will fall into perspective. God may seem absent, that Day may seem distant, but be assured-He is coming! And when that Day comes, the celebration will be like no Purim party you've ever seen. Chag Purim Sameach! Have a Happy Purim Festival!

The Giving of Adar I

Tue, 05 Feb 2008 09:36:30 +0000

As we come to the end of the cycle of months, you might make a double take at your calendar. No, it’s not a typo or negligent editing. There are two months of Adar this year. Yes, it is true. Why? Because this year is a leap year on the biblical calendar. In order for Passover to fall during the spring,¹ it is necessary to add a month to the calendar every so often to keep Passover from sliding back into winter. Imagine leaving Egypt in the already cold desert night; doing so in the winter would be downright arctic! Since Adar is doubled, this leaves us with two Purim festivals. But which one is the "real" Purim? Well, the sages decided that it is better to recognize the Purim of Adar II as the "real" Purim, since it is closer to Passover. This way, both festivals of deliverance are celebrated in close proximity to one another. But, in order to respect the first date’s potential festive status, it is recognized as Purim katan, a "little Purim." There is a custom of Purim that we will examine this month, as it is applicable beyond just Purim. That custom is giving tzedakah to those in need. Tzedakah is the Hebrew word for "justice" or "righteousness." In Jewish tradition, giving is seen as justice. Tzedakah is more than charity. Charity is typically seen as a voluntary act of giving money or supplies. But tzedakah is traditionally viewed as obligatory. Giving "justice" is not a mere option; it is God’s will. By giving food, clothing or money to those in need, we establish God’s justice on the earth. Also unlike popular conceptions of charity, everyone is obliged to give, even those who receive it. It is a good deed that all can participate in. Some might think, "What the use of that? If someone receives tzedakah, how much can they possibly give? Is what they give really worth anything?" But remember the words of our Master Yeshua when he spoke to His disciples about the poor widow with her two small coins in the Temple. He said, "Truly I say to you, this poor widow put in more than all the contributors to the treasury; for they all put in out of their surplus, but she, out of her poverty, put in all she owned, all that she had to live on." (Mark 12:43-44) Of what use is it to give, if you yourself are poor? Counter to our reasoning, the Master teaches the very opposite; it is a greater mitzvah to give if we are poor. Rather than giving when it is comfortable, it shows greater faith to give when it cuts into our budget. We live in a world that thrives on selfish greed and gain. It infects rich and poor alike. One of the messages of Purim is that we are all to look to the needs of others before ourselves–both during Purim and every other time of the year. Bless and be blessed this month!

Endnotes

1. See Deuteronomy 16:1. Abib refers to the stage of the ripening of grain, and by extension, "springtime."

The Trees of Shevat

Sat, 05 Jan 2008 20:05:10 +0000

As winter drones on, one often feels that the cold will never end. Thoughts of the warm sunshine and colors of vegetation seem like a distant memory. For those in more snowy climates, cabin fever takes effect. But as we enter into the month of Shevat, particularly those in the Land of Israel, we know that winter is coming to an end. Typically, the rainy season in Israel is over by Shevat and crops and plant life begin to emerge once again. It was for this reason that the sages of old declared Tu B'Shevat (15th of Shevat) as a New Year. Not in the sense that the calendar starts over or the years change. Rather, Tu B'Shevat is a new year for trees. The Torah requires that the fruit of trees planted in the Land of Israel remain forbidden for three years (Lev. 19:23-25). Instead of counting the years for each individual tree, all trees were given a singular date which they would be counted from. Another date of significance during this month is the 1st day of the eleventh month (Shevat). It was on this date that Moses began his giving of the Torah to the generation that would enter the Land of Promise (Deuteronomy 1:3). We have this teaching of Moses recorded in the book of Deuteronomy. Since the previous generation had perished in the wilderness, the next generation had to renew their covenant with God and accept his Torah as the rule of their lives. There is a wonderful interconnection between trees, fruit and Torah described in Psalm 1:

How blessed is the man who does not walk in the counsel of the wicked, nor stand in the path of sinners, nor sit in the seat of scoffers! But his delight is in the Torah of the LORD, and in His Torah he meditates day and night. He will be like a tree firmly planted by streams of water, which yields fruit in its season and its leaf does not wither; and in whatever he does, he prospers. (Psalm 1:1-3)

Like the generation crouched on the banks of the Jordan, we too must accept upon ourselves the ways of the Torah. For many, the Torah is not a family heirloom. The Torah is an ancient treasure that we have uncovered for ourselves; something our father's lost and did not realize it was theirs. And yet, the Torah is not simply an item we can possess. Once we have discovered it, we must walk in it. We must root ourselves in the soil of the Word saturated by the water of the Spirit. When we do so, we find life. We bear fruit. We stand firm in the face of adversity. We become like trees. As we grow, we grow into the image of Yeshua the Messiah, the Tree of Life (Revelation 22:2). May your month be filled with fruit and prosperity!

The Persecution of Tevet

Sat, 08 Dec 2007 18:19:45 +0000

Last month during Kislev, we took a look at the miracles in the days of the Maccabees and in the life of our Master Yeshua. In Messianic Jewish tradition, Chanukkah commemorates both the victory of the Maccabees and Yeshua’s discourse in John 10:22-39. The celebration of Chanukkah is unique in that it is the only festival that spans two months, beginning on the 25th of Kislev and lasting until the 3rd of Tevet. There’s another side to the Chanukkah story, one that believers in Messiah can readily relate to: persecution. Chanukkah memorializes the cruel oppression of the Jewish people under Antiochus Epiphanes; a time when studying Torah was illegal and those who sought to keep the commandments were slaughtered mercilessly. Our Master also was persecuted during Chanukkah. As noted in John 10:22-39, the Judeans (an elitist Jewish sect) sought to kill Yeshua for his claim to be the Son of God. He miraculously eluded their grasp and fled to the Jordan. Thus, it seems that miracles and persecution go hand in hand. The month of Tevet recalls yet more persecution. 2 Kings 25:1 relates the launch of Nebuchadnezzar’s siege against Jerusalem, which is traditionally observed with a fast on the 10th of Tevet. This event began the tragedy that ended with the destruction of the Temple on the 9th of Av. Many communities fast from sunrise to sundown to mourn this calamitous event in Israel’s history. But there’s one event that has special significance for believers. As Toby Janicki has shown,¹ there is an ancient rabbinic tradition that Simon Peter died on the 9th of Tevet. Like most of the apostles, Peter was martyred. The Master foretold Peter’s death:

“‘Truly, truly I say to you…when you grow old, you will stretch out your hands and someone else will gird you, and bring you to where you do not wish to go.’ Now this He said, signifying by what kind of death he would glorify God. And when He had spoken this, He said to him, ‘Follow Me!’” John 21:18-19

According to ancient Christian tradition, Peter and Paul were both martyred during the Neronic persecutions around 64 CE. Peter “stretched out his hands” in crucifixion, but not considering himself worthy to die in the same manner as the Master, Peter requested that he be crucified upside down.² Persecution—not being limited to the past—is a fact of life for many believers throughout the world as they are tortured and killed for their testimony of Jesus. In fact, the twentieth century saw more persecution of believers than any previous century. Even during the Holocaust, those believers who stood up to the ungodliness of the Nazi party suffered side-by-side with the Jewish people. As the Apostle Paul said, “all who desire to live godly in Messiah Yeshua will be persecuted” (1 Timothy 3:12).

Endnotes

1. See “Remembering Yeshua’s Chief Disciple: The Apostle Peter in Rabbinic Literature” in messiah magazine #94.
2. Attested to in multiple sources, such as 1 Clement, multiple works from Tertullian, Eusebius’ Ecclesiastical History, the apocryphal Acts of Peter, the apocryphal Acts of Peter and Paul and Fox’s Book of Martyrs.

The Miracles of Kislev

Wed, 07 Nov 2007 09:15:11 +0000

As the rains that started during Cheshvan continue to nourish the land of Israel, the temperatures begin to drop. Daylight hours dwindle away and the long, dark nights of Kislev begin. One cannot help but naturally feel slightly melancholy and glum during the winter seasons. Thankfully, God has given us many reasons to rejoice during this season. On the 25th of Kislev, the anniversary of the rededication of the Temple is celebrated for eight days. This festival is customarily known as Hanukkah. For thousands of years, the Jewish people have remembered the miracles God performed for the Maccabees. They were not only able to stand up to the persecution of the Syrian-Greeks, but were also able to rededicate the defiled Temple. A frequent phrase heard during this season is “nes gadol hayah sham,” a great miracle happened there. Though this has been a time-honored celebration by the Jewish people, the earliest attestation to the celebration of Hanukkah is not from Josephus or the Mishnah, but the Gospel of John. In John 10:22-42, the Master was present at Temple in Jerusalem during Hanukkah. Just like his previous visit during Sukkot, the crowds were eager for him to announce his kingship as the Messiah. “If you are the Messiah, tell us plainly” (John 10:24). Relating to the story of Hanukkah, the Master points out that he had already told them, “the works that I do in my Father’s name, these testify of me” (10:25). For both the Maccabees and the Master, the presence of God’s miracles signified his approval of their efforts. Both sought to uphold the true standard of Torah in the face of opposition. For the Maccabees, Hellenist Jews and Syrian-Greek persecutors opposed them. For the Master, unbelieving Pharisees and Sadducees challenged his teaching of Torah and the Kingdom of God. In both situations, the miracles were present for all to see. Unfortunately, miracles do not produce faith; they sustain faith already existent. In the days of the Maccabees, the Hellenists refused to remain true to Torah. In the days of the Master, the unbelievers refused to believe in the One sent from the Father. The same is true in our day. Miracles are there if one chooses to recognize them. The Amidah prayer expresses it this way: God’s miracles are “with us every day” and his wonders and favors are “in every season.” Yet, many ignore the miracles that sustain us day in, day out. It takes great faith to acknowledge miracles. May your Hanukkah be filled with the remembrance of the miracles in the lives of our forefathers, the miracles present in our daily lives, and most of all, the miracle of the salvation made available through the One who was sent from the Father–Yeshua the Messiah!

The Rain of Cheshvan

Thu, 11 Oct 2007 12:22:17 +0000

Remember when you were a kid, playing outside during a long weekend? Many can remember playing baseball, riding bikes, skateboarding and climbing trees from dawn to dusk. You’d be having a great time until you heard those dreadful words, “Come inside, it’s time to get ready for bed. Tomorrow is a school day.” The month of Cheshvan is kind of like that Sunday night before the impending school (or work) week. The previous month of Tishrei, a month overflowing with feasts and fasts, has come to an end. The spiritual high is over. We have to “come down off of the mountain” so to speak, and get back to reality. Though Cheshvan may not have the glory and grandeur of Tishrei, it is still an important month nonetheless. Cheshvan is the beginning of the rainy season in the Land of Israel, which are called the early rains in Scripture. Last month marked the end of the harvest season. After the harvest has been brought in, petitions for rain are offered to God during Sukkot. It is during the final day of Sukkot, Shemini Atzeret, that an additional petition for rain is added during the second benediction of the Amidah, “Who makes the wind blow and makes the rain descend.” Rain, especially in the Land of Israel, is absolutely vital for life. Unlike the irrigated Nile River Valley of Egypt, the Land of Israel depends on rainfall for life. From a biblical perspective, rain is a symbol of God’s blessing. The Master spoke of the blessing of rain in his sermon on the mount:

“[L]ove your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He…sends rain on the righteous and the unrighteous. For if you love those who love you, what reward do you have? Therefore you are to be perfect, as your heavenly Father is perfect.” (Matthew 5:44-46, 48)

Just as God blesses both the righteous and unrighteous with rain, so also we should be just as unbiased in our love for our neighbors. So this Cheshvan, as we come down from the spiritual heights of Tishrei, take a lesson from the rain. Remember that God’s love is greater than we sometimes acknowledge. May we have a perfect love for our neighbors, and treat them with kindness and respect.

The Restoration of Tishrei

Tue, 11 Sep 2007 07:31:21 +0000

“Chag Sameach and Yom Tov! A joyous feast and good day to you!” This is a common greeting heard throughout the month of Tishrei. Why? There are more feasts and holy days in this month of the biblical calendar than any other. Each of these appointed times have a unique thrust. Yet even with the diverse motifs of each day, there is a common thread — restoration. Restoration is a key component to a biblical worldview. One definition of restoration is the action of returning something to a former owner, place or condition. Since Adam and Eve were cast out of the Garden of Eden, God has been at work in this world to bring about restoration. Through Messiah, we are returning to our owner, our place, and our condition. Indeed, this is the prevailing theme of Scripture, and God’s appointed times tell this story as well. Yom Teruah (Day of Trumpets) tells the story of the restoration of our spiritual senses. Repentance plays a major role in the calendar throughout the long months of summer and it reaches its peak with the blowing of the shofar (ram’s horn) on Yom Teruah. The haunting sound of the shofar is a shock to the spiritual apathy of our flesh. Thus, we begin Tishrei with a realization of our spiritual condition and earnestly seek the Merciful King to restore us at the beginning of a new year. We continue to beseech our Gracious God throughout the subsequent Ten Days of Awe. Furthermore, our prayers to God for forgiveness translate into action. We should seek to restore broken relationships with others. “Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you” (Ephesians 4:32). This shows the tangible reality of our restoration. Yom Kippur brings us to face to face with the stark reality of our sin and the restoration God provides. “The wages of sin is death” (Romans 6:23), and yet God provided a substitute in our place. Restoration comes at a high price because the Righteous Judge does not simply ignore transgression. We who know the Messiah partake in the once-and-for-all sacrifice of this Great High Priest who offered himself as one who lives forever. “Therefore he is able to save forever those who draw near to God through him, since he always lives to make intercession for them” (Hebrews 7:25). The Feast of Sukkot (Tabernacles) represents the restoration of God’s Kingdom in the Messianic Era. This is the final restoration for which we long. The prophet Zechariah foretold of the time when all nations will come to Jerusalem to celebrate Sukkot (see 14:9-21). In that day, we will have returned to our owner, place and condition; a truly restored people. Yet, this time is not yet. Simchat Torah (the Rejoicing of the Torah) shows us the ongoing process of restoration in our day. At Simchat Torah, we roll back the scroll of the Torah and embark on a new year of studying God’s word. With this knowledge, we must continue to put to “death the deeds of the flesh” by the strengthening of God’s Spirit (Romans 8:13b). The reality of restoration is present each and every day of our lives as we continue to follow after the ways of our Master. May your year be filled with spiritual growth and blessing. May you reach new depths in your walk with the Holy One. May you continue to see restoration in your life, family, and community. L’shanah Tova! May you have a good year!

The Repentance of Elul

Mon, 13 Aug 2007 15:41:38 +0000

The traditions and customs of Elul are centered on one thing—repentance. With the approach of Rosh Hashanah, the Days of Awe, and Yom Kippur, Elul is dedicated to preparing oneself for these appointed times. Everything from special prayers of s’lichot (forgiveness), the blowing of the shofar after shacharit morning prayers, renewing one’s yearly giving of tzedakah (righteous giving), to reciting Psalm 27 as an additional daily prayer, Elul is a month filled with introspection, confession, and restitution. It is at this time of year that we especially take a look at our relationships with brothers and sisters. Traditionally, this is the time of year when we put special effort into asking forgiveness from our brother if we know that we have offended him (obviously, this can be done any time of year). Our relationship with God is gauged by our relationships with others.

If someone says, “I love God,” and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen. (1 John 4:20)

If there were ever a month that so encapsulated the message of the Good News, it would be Elul. Our Master came preaching repentance towards God and reconciliation between men. In parable after parable, our Master taught us to not limit the mercy of God, nor to think too highly of ourselves. After his ascension, the Apostles took his message to both Jews and Gentiles and wrote to the congregations that they should continue to love one another just as the Father loved them. Can we honestly claim to be the heirs of this legacy? Do we seek to live at peace with all men and to love sacrificially? Do we die daily to bring others to the knowledge of God and forgiveness in Messiah Yeshua? Or have we become just as self-righteous and out of balance as those the Master rebuked in his day? Take action this Elul. Ask forgiveness from those you have hurt. Make restitution to those you have cheated. If you bear a grudge against those who have sinned against you, forgive them of their debt, even if they don’t deserve it for “this is God’s will for you in Messiah Yeshua” (1 Thessalonians 5:18). By doing so, we imitate the attributes of our Creator.

The LORD, the LORD, God, compassionate and gracious, slow to anger, and abounding in kindness and truth, who keeps kindness for thousands, who forgives iniquity, transgression and sin, and who cleanses. (Exodus 34:6)

The Consolation of Av

Sun, 15 Jul 2007 11:06:50 +0000

"When we enter Av, our joy is diminished." (b.Taanit 29a)

The distress that began with the fast of the 17th of Tammuz intensifies as Rosh Chodesh Av appears in the sky. Last month, we remembered the breaching of the walls of Jerusalem. But during Av, the enemy struck the center of Jerusalem—the temple. And yet, even in destruction there is consolation. The days from Rosh Chodesh Av to the fast of the ninth of Av are referred to as the “Nine Days.” In Jewish communities worldwide, prohibitions intended to decrease joy are implemented. All these reach a climax on the fast of the ninth of Av, a fast similar to Yom Kippur. These prohibitions are not intended to be overwhelming, but to turn our minds toward the seriousness of sin and its consequences. This is a basic truth that we can never neglect. Sin is deviation from the “target” of the Torah that God has established for us. Missing that mark, whether intentionally or unintentionally, has consequences. God by his very nature is holy. His presence cannot abide in the presence of sin, hence the connection between sin and the destruction of the temple. His temple was to be a place of purity and holiness, yet Israel turned it into a place of idolatry. Thus, his presence left the temple and destruction ensued. Yet, even in destruction there is consolation. After Jeremiah prophesied judgment, he delivered a message of deliverance to the nation of Judah.

“For I am with you,” declares the LORD, “to save you…I will not destroy you completely. But I will chasten you justly and will by no means leave you unpunished.” (Jeremiah 30:11, see also 46:28)

God’s discipline is a means to an end; that is, a restored relationship via repentance.

“Let us examine and probe our ways, and let us return to the LORD. We lift up our heart and hands toward God in heaven…I called on your name, O LORD, out of the lowest pit. You have heard my voice, ‘Do not hide your ear from my prayer for relief, from my cry for help.’ You drew near when I called on You. You said, ‘Do not fear!’ O Lord, You have pleaded my soul’s cause; You have redeemed my life.” (Lamentations 3:40-41, 55-58).

Through judgment, we are reminded of our need for God’s mercy. The month of Av reminds us that we are sustained by the mercy of God. When properly grasped, this consolation of Av naturally leads us to the next step…the repentance of Elul. May your month be filled with the realization of God’s mercy and “tzom kal,” have an easy fast!

The Sorrow of Tammuz

Fri, 15 Jun 2007 07:57:15 +0000

Sorrow, grief, lamentation, mourning, depression; these are all human emotions. Hey, even Yeshua wept!¹ We all deal with grief; it is a part of our experience. The Bible has many expressions of sorrow and the Psalms are a prime example. You may be surprised to discover that 57 of the 150 Psalms are laments; that’s 38%! Yet, how many worship services today contain even one song that is a lament style? Very few. As the fourth month of the biblical calendar approaches, we are reminded of sorrow in the name “Tammuz.” The name Tammuz is not named in Scripture for this month, but it does appear in another context, Ezekiel 8:14-15.

“Then he brought me to the entrance of the north gate of the house of the LORD, and behold, there sat women weeping for Tammuz. Then he said to me, “Have you seen this, O son of man? You will see still greater abominations than these.”

Tammuz was a Babylonian idol. Let me be clear, I am not suggesting we are sorrowful for a false god. Buy why in the world would Israel continue to call this month Tammuz? Is this leftover pagan syncretism? No, it is not. Historically, the fourth month was the month that God began to bring judgment on Israel for the sin of idolatry. This is remembered with the fast on the 17 Tammuz.² It commemorates five different tragedies: the breaking of the tablets at the golden calf, the suspension of the daily sacrifice before the destruction of the First Temple, the breaching of the walls of Jerusalem before destruction of the Second Temple, and the burning of a Torah scroll and the erecting of an idol in the Second Temple by the Roman official Apostomos. This fast begins the Three Weeks, sometimes called “Between the Straits.”³ This is a three-week period of mourning that concludes with the fast of the ninth of Av. During this time, the sins of our forefathers are remembered and Israel examines their own sins. The name Tammuz serves as a reminder of our dark past as a people. We do not weep over idols, but we do weep over our sins and the present exile. Yet we do not weep as those without hope. Tammuz is also a reminder of God’s wonderful grace. By the sacrifice of our Lord Yeshua, we have the hope of redemption. We live in the paradox of hopeful sorrow. We’ve been redeemed by Yeshua, yet we still wait for the restoration of all things.

“You have turned for me my mourning into dancing, you have loosed my sackcloth and clothed me with gladness.”⁴

Endnotes

1. John 11:35
2. This is the fast of the fourth month mentioned in Zechariah 8:19
3. Taken from Lamentations 1:3
4. Psalm 30:11

The Harvest of Sivan

Wed, 16 May 2007 15:33:11 +0000

As the Omer continues to be counted, we come to the third month on the biblical calendar. After the days of the Babylonian exile, this month took on the name Sivan, and is identified as such in Esther 8:9. Not long after Rosh Chodesh, the counting of the Omer is concluded and we come to the Feast of Weeks. This festival is known by many names, including Yom HaBikkurim/ Day of Firstfruits (Num 28:26). Though it is called the Day of Firstfruits, it is not to be confused with the firstfruits offering that occurs during Unleavened Bread (Lev 23:9-14). They are related, but separate occasions. The early firstfruit offering consists of barley, while the later firstfruit offering of Shavuot is wheat. After the joyous festivities of Shavuot, Jews returned to their homes and farms throughout the Land of Israel, yet the offering season was not completed. Shavuot was the grand opening of the season of firstfruits ¹. Even today, the various crops grown in Israel are harvested at different times throughout the year. Therefore, as the summer progressed, a variety of crops were brought to the temple. Farmers were allowed to bring firstfruits from the seven species² at their own time, even up until Sukkot. The celebration of the harvest was not just a religious affair. With the days of the harvest came ethical demands upon Israel. Not only was Israel required to give their firstfruits and tithes to the priests of the Temple, but they also were required to leave the corners of their field to the poor and the sojourner (Lev 19:9, 23:22; Ruth 2). Also, any hired worker was to receive his wages the very day he labored (Lev 19:13). Yaakov expressed his contempt for the wealthy who defraud the poor when he wrote, “Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts” (James 5:4). To offer firstfruits, yet through dishonest means, was an affront to God. Perhaps this is why we remember the giving of the Torah on Shavuot. The harvest of our labor has both a religious (temple offering) and ethical (caring for the poor) aspect to it. The two are inseparably linked together; we must love both God and man. As the Master said, “Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Torah and the Prophets hang on these two commandments.” (Matthew 22:37-40, emphasis added)

Endnotes

1. Eliyahu Kitov, The Book of Our Heritage: The Jewish Year and Its Days of Significance, Vol 3, (Jerusalem: Feldheim, 1997), 885.
2. Deut 8:8 lists wheat, barley, grapes, figs, pomegranates, olives and dates. Honey (devash) likely refers to date honey, not bee honey, though the same word is used for both.